Interiority Complex

"What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also." (Holy Bible, 1 Corinthians 14:15)

Find your thoughts on: "Don't think you can put people in a box", "don't label people", "don't put people on a pedestal" etc... What does this say about "people"? Existential crisis perhaps would ensue....How would I know thee to be?

“Before I formed you in the womb I knew you (in box), and before you were born I consecrated you (labeled); I appointed you a prophet to the nations. (pedestal)” (Holy Bible, Psalm 139:13-16).

Just to make it clear: "Exegesis" is a legitimate interpretation which "reads out of' the text what the original author or authors meant to convey. "Eisegesis", on the other hand, reads into the text what the interpreter wishes to find or thinks he finds there. It expresses the reader's own subjective ideas, not the meaning which is in the text.

As Interiority?is a word from 1701?which?is a concept referring to the inner life of things. This has been practiced and discussed since antiquity. Philosophers, theologians, and everyday individuals have pondered what lies within. In a way, it is inextricable from who we are. It comes from Latin (15th century)?interior "inner, interior, middle," comparative adjective of inter "within"?("between, among," comparative of root *en "in"). The word-forming element making abstract nouns from adjectives and meaning "condition or quality of being", from Middle English?-ite, from Old French?-ete?(Modern French?-ité) and directly from Latin?-itatem?(nominative?-itas), suffix denoting state or condition, composed of 'Self' or 'Soul'.?

Whilst the word introvert originally comes from the Latin 'introvertere' – intro means ‘to the inside’, while 'vertere' means ‘to turn’. It was used in the 17th century to describe turning your thoughts inwards in spiritual contemplation. Today an introvert is described as someone who is predominantly concerned with their own thoughts and feelings rather than external things. It’s a common misconception that introverts are shy and selfish. They’re not, they simply gain energy through reflection and expand it through interaction.

They are different, as introvert is?group of people who prefer to look at life from the inside out. Whilst interiority is a way of being with the Self.

Interiority, is a concept referring to the inner life of things, has been practiced and discussed since antiquity. Philosophers, theologians, and everyday individuals have pondered what lies within. In a way, it is inextricable from who we are.

Interiority is also comprised of multiple elements, including the self and a fundamental essence. These elements work in tandem to shape an individual’s sense of personhood, creating a unified sense of identity.

It is often described in various domains, including philosophy, religion, psychology, literature, architecture, art, and others.

The first point to consider is the model’s adequacy to persons. This touches on the finished vision, but also on the methodology by which such a vision is achieved. Integral personalism has developed a particular mode of investigation, termed integral experience, which begins with, and remains with direct investigation of persons rather than seeking to examine persons in light of other conceptual models, and is thus a rejection of the Greek Ballast and its conceptual limitations. The method of integral experience includes, but is not limited to, knowledge that comes to us through our senses, as Lockean or Humean models would have us believe.

Rather than beginning with conceptual categories, though, this method proceeds from a direct examination and analysis of human experience, and recognizes that our direct experience of the world and of ourselves experience includes sensory experience in the empirical sense, but also has cognitive and affective aspects simultaneously from the beginning as well.

Human experience is the experience of persons, that is, the experience of the whole person, which is both primary and original, and which has both subjective and objective aspects, a living, conscious process of the whole person, which can then be?processed, consolidated and explored leading to understanding, which can then be expressed in a more formal way for the purpose of sharing knowledge understanding in a systematic way marked by critical understanding at the level of science and philosophy, and which recognizes the communal aspect of the sharing and development of knowledge at each of these levels.

When this methodology is applied directly to persons a different and fuller vision of person emerges, one that is capable of capturing aspects of persons. The model contains nine different aspects of persons, views as an integral whole – there is no person without body, without knowledge, without affectivity, and there is no person without corporeality, psyche and spirit. What emerges from the model, and that simultaneously provides a further method of analysis and evaluation of other philosophical anthropologies, is that each aspect of the person is a category specific to persons.?

For the most important view of you is of yourself, the interiority complex.? The interiority of a person is their quality of being focused on their own inner nature or musings. Certain things are so personal that they carry their own sense of interiority — think of the emotion of love or the faith of a religious believer.

Interiority is an “interior quality or character, inner life or substance: psychological existence.” So in essence, having more interiority means showing the inner life of our character and revealing more of our psyche: thoughts, feelings, inner struggles.

As Psychology is the study of the mind and behaviour. ?The topic of the mind is hardly clear-cut and can include the mental world, the conscious or subconscious minds, or other descriptions. Nonetheless, the workings of one’s mind and a person’s relationship with their mind are mostly considered a personal, inner effort. The experience of one’s inner world and one’s mental world are often overlapping. As such, some see psychology as a discipline of interiority. ?Psychological treatments?can be seen from a lens of interventions intended to promote inner peace and wellness in an individual.

In psychological and personal growth terms, interiority can be described as a person’s “engagement with his or her inner world for the purpose of growth, maturity, creativity, and increased productivity in their work.” ?Practices promoting inner wellness and growth can involve psychological practices and efforts.

The inner world and inner pursuits have been debated and expounded upon since the earliest known philosophers. The inner dimensions have been explored from Aristotle to Plato and Plotinus, Nietzsche to Kant, and many others. The Stoic philosophers used the term “inner citadel” to refer to the soul or one’s inner guidance. In his Critique of Pure Reason, Kant sees interiority as “cognition and the consciousness that turns toward itself.”

Interiority has been discussed in terms of individuals relating to their souls, their connection with the Spirit, and other spiritual and theological descriptions. One of the first thinkers who wrote extensively on the concept of interiority was fourth-century Christian theologian and philosopher St. Augustine of Hippo. Augustine believed that interiority comprised one of the four main elements of what makes one human, along with the nature of the human being, its exteriority, and the self.

Augustine believed that “inner experience” involved one’s being, thought, and love. He saw these as areas where the “riches of one’s spirit unfold.” Augustine further believed that when a person turns “their whole self” towards the truth, they can only perceive it then. This can be drawn from his statement, “Unless we believe, we shall never understand.”

Augustine also suggested that the place to seek truth was within one’s self. He expressed, “Do not go outward; return within yourself. In the inward person dwells the truth.”

This going within was also espoused by twentieth-century Trappist monk, author, and poet Thomas Merton, who said, “Our real journey is interior; it is a matter of growth, deepening, and an ever-greater surrender to the creative action of love and grace in our hearts.”

However, when the profane takes over the sacred space faster than adaptive reuse can no longer just be a question of aesthetic taste and a vaguely felt mood. The adapted interior should represent these vehement changes in the way that a person chooses to value their own inner world.

This brings us to the idea that the interior has always been indistinguishable from people’s inner life - their?interiority.

In other words, the interior is an intramural arrangement of any built environment that actualises a specific interiority. The interior is the condition of possibility that allows us to represent these (inter-)subjective dimensions: power relations, intimacy, (semi-) public encounters, imagination, memory, attention, desires, and understanding. These dimensions define our symbolic representation, the ability that overcomes our biological adaptability and allows us to understand and represent the world through language.

interiority is immanent for reasons of representation. Theorists like Gaston Bachelard and novelists like Georges Perec were quite aware that the interior has always been a figure of consciousness in all its dimensions. Interiority is a space where all the trajectories of consciousness as intentional experience unfold, from awareness to remembrance and imagination. In this sense, the interior is a constitutive figure of consciousness, as Jean-Louis Chrétien has shown, from Augustine to Montaigne and beyond (Chrétien, 2014).

In medieval times, closing the door of a room and falling back on oneself was an opportunity to encounter God in the cubiculum cordis, the so-called closed “room of the heart” (Chrétien, 2014, p 47). One could be on one’s own but this condition facilitated prayers, reflections, meditations, etc. The interior was a closed room but interiority (the cubiculum cordis) was directed somewhere else.

With Montaigne (On Solitude), being alone captures the modern condition of reflecting autonomously, alone with oneself. Even though Augustine wrote his Soliloquies, in order to know himself, this self-knowledge constantly presupposes the presence of the Almighty. With the moderns, the interior of a room is a safe space of a monologue, with no necessary relation to any God (Chrétien, 2014, p 93). Nevertheless, interiority in all its forms – from the monk’s cell (Guillaume de Saint-Thierry) to cultivating one’s garden (Voltaire) – shapes both the secular and the religious consciousness.

Significant here is that this representation of the inner space affects the way we represent the world to ourselves. It is in this sense that interior design is significant: the interior is a figure of our subjectivity but this is only important because it signals how we think of the world outside of ourselves: Voltaire’s garden suggests a reflective stance that delimits the complex world to limited, local and direct activities; Montaigne’s closed room suggests that thinking the world necessitates this temporary seclusion.

The pre-modern understanding of the interior as an openness towards divinity becomes in modernity a position that thinking takes towards the world. We could quote the usual examples and move from Xavier de Maistre’s Voyage Around My Room (1794), which represents an entire world from the confines of a bedroom, to George Perec’s interior as a serialisation of objects, movements and operations. Perec’s significance becomes obvious when we read Species of Spaces (2008) together with An Attempt at Exhausting a Place in Paris (2010) and Penser/Classer (2003).

This parallel reading proves that interiority, the inner life of the mind, becomes a way of perceiving the 'public interior' (to use Pimlott’s notion) as sequences, classification and processes. With Perec, the interior is a model for representing the exterior world. In Thomas Bernhard’s Old Masters (2010), a museum room with a Tintoretto painting and a settee facilitates an entire narrative improvisation and social commentary. The museum interior is here an opportunity to criticise modern society, its values and cultural choices. The interior opens up the protagonist’s interiority, a space with own depth, imagination, directions and borders.

The concept of human dignity is based on a particular pattern of perception: of perceiving humans as beings rather than things. The Israeli philosopher, Avishai Margalit terms the treatment of humans as ‘things’: ‘blindness to the human aspect’. Recognizing individuals as living beings means being aware of an inherent inner depth, a dimension of interiority famously described by Augustine in his Confessions. For?Aseity?refers to something that has no cause or origin outside itself; it is self-caused. A new use of this term applies it to the god found in the stories of mythology.

Becoming aware of interiority complex also means sensing his/her vulnerability. Human dignity needs nourishment found in model examples. Those members of society who are particularly vulnerable lack such nourishment, and focusing on these individuals helps us to realize the ‘perceptive value’ of human dignity. It is suggested that vulnerability experienced serves both as a litmus test and the basis for operationalizing the concept of human dignity.

Practicing Interiority

Practicing interiority can take many forms, but essentially, it may be described as a turning within or a looking-in. Interiority involves?shifting from what we know to how we know, and is a process of intellectual self-awareness.

This internal awareness can be cultivated through mindfulness practices such as?meditation?and present-moment awareness. Connectedness with one’s internal self and soul is also the domain of spirituality. Spiritual practices, such as?prayer?and contemplation, can strengthen one’s connection to interiority.

Communication and open and honest dialogue can also help cultivate connection and relational interiority. “Dialogue is not only about talking… it is a metaphor for a respectful and interactive way of?being?with others and with the natural world. To be in dialogue is to listen deeply and respond in integrity.”

The goal is: self-certitude (confidence & self-assurance).

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REFERENCES:

Boublil, E., & Calcagno, A. (Eds.). (2023). Rethinking Interiority: Phenomenological Approaches. State University of New York Press. Berry, J. A. (2017). What makes us human? Augustine on interiority, exteriority, and the self. https://dx.doi.org/10.12775/SetF.2017.026

Thomas, O. C. (2000). Interiority and Christian Spirituality. The Journal of Religion, 80(1), 41–60. https://www.jstor.org/stable/1205655

American Psychological Association. (2018, April 19). Apa Dictionary of Psychology. American Psychological Association. https://dictionary.apa.org/psychology

Sandoval, J. M., & Knapp, J. C. (Eds.). (2017). Psychology as the discipline of interiority:" the psychological difference" in the work of Wolfgang Giegerich. Taylor & Francis, , Imprint: Routledge ISBN: 9781317309840 Psychology as the Discipline of Interiority eBook by - EPUB | Rakuten Kobo United States [accessed on 02/09/2024]

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Hadot, P. (1998). The inner citadel: The meditations of Marcus Aurelius. Harvard University Press. Greiner, B. (2014). … that until now, the inner world of man has been given… such unimaginative treatment. Rethinking Emotion: Interiority and Exteriority in Premodern, Modern, and Contemporary Thought, 15, 137.

Murray, T. (2015). Contemplative Dialogue Practices: An inquiry into deep interiority, shadow work, and insight. Integral Leadership Review.

Gozo, Z. (2015). Interiority and Exteriority: Searching for the Self. Philobiblon, 20(2), 319.